An insightful paper that covers a lot of important ground: a brief history of Indus discoveries and excavations in Gujarat, a look at the core vs. periphery model of cultural expansion that has been used to theorize that Indus people from Sindh moved into Gujarat.
"In the study of the archaeology of early complex societies in archaeology three questions concerning power are of interest: (1) Who had power? (2) Why did they have power? And (3) How was power exercised? "
"The scope of this paper is to update and discuss the available evidence for prehistoric fishing along the Arabian Sea coasts of the Sultanate of Oman, Las Bela and Sindh in Pakistan," write the authors. By prehistoric they mean going back to at least the 7th millennium BCE (7000-6000 BCE).
Although cemeteries and burial analysis of Indus peoples is sparse, the authors write, "however, important insights have been gleaned from available mortuary populations. Previous morphological and strontium isotope studies of skeletal material at the sites of Harappa and Lothal suggest residence change may have been common for certain individuals and that increased mobility facilitated gene flow with hinterland groups."
A comprehensive and important paper that actually takes on the much larger question of Mesopotamian to Indus influence which animated the work of earlier archaeologists. Clark discusses so-called "Harappan courtiers," figurines with tiaras and flower headresses that are thought to have parallels with Mesopotamian artifacts, particularly the royal burial goods of Queen Puabi.
A fascinating summary of the first data from the Rakigarhi cemetery that, in the words of the authors, while "insufficient to provide a complete understanding of Harappan Civilization cemeteries, nevertheless does present new and significant information on the mortuary practices and anthropological features at that time."
An excellent distillation of where we stand to the "Bronze" in the Bronze Age Indus Civilization. "Besides clay," writes the author, "there is no other raw material that Indus craftspeople worked into such a diversity of forms and types of artifacts."
"This research project focuses on the Ghaggar plains, which occupies the north-eastern corner of the Indus society, in order to understand the temporal change of craft production through time from the Indus urban period to the post-urban period in this region. As a part of the project, faience objects have been subjected to a series of scientific analyses to identify their raw materials and production technology" (p. 1) write the authors.
This article, in a volume in honor of the "father" of Central Asian Archaeology, Victor Sarianidi, is a solid recap of the many connections between the ancient Indus civilization and contemporary Central Asian cultures.
An interesting series of reflections on how we have viewed the ancient Indus through the prism of whatever archaeological priorities or worldviews were in fashion then, and how the evidence, slowly, can push against these preconceptions.
So much attention has been focused on seals, that we sometimes forget that sealings was their most prosaic and basic function: making impressions on clay or other humble materials to perform some sort of basic administrative functions.
What did ancient Indus people eat? What kind of crops did they grow? What did they cook? How might these things differ by city, town and region? To even get close to answering these questions, one needs a "a systematic collation of all primary published macrobotanical data, regardless of their designation as ‘crop’, ‘fully domesticated’ or ‘wild/weedy’ species," writes author Jennifer Bates.
An excellent recent (2019) summary of what we know about ancient Indus foods that were, likely and speculatively, derived from plant resources, and what implications these diverse discoveries over the years have for our understanding of ancient Indus society.
There are at least 18 examples of a "human and tiger" motif in Indus glyptic art. This short paper by one of the most prolific writers on ancient Indus themes, the late Dr. Gregory Possehl, wonders how we might read this visual artifact.
A judicious review of the evidence for trade between the ancient Indus and Mesopotamia, with a focus on prestige objects like carnelian beads and shell bangles and the implications and questions we may draw from them about the nature of the connections between both civilizations.
"When we speak of Harappan material style, we need to include the whole package of raw material, technological know-how as well as shape and pattern," writes Dr. Heidi J. Miller, who goes on to present "a preliminary study of what defines a Harappan phase ceramic assemblage by comparing the assemblages from the sites of Harappa in the Punjab, Mohenjo-daro and the smaller site of Chanhu-daro, both in Sindh, and illustrating what is shared amongst these contemporary occupations."
Rita P. Wright, an archaeologist with long experience understanding the Indus areas around Harappa (see the Beas Settlement and Land Survey) looks at the complex evidence surrounding the decline of Indus civilization at the end of the third and beginning of the second millennium (around 2000 BCE and afterwards).
It has really only been since the 1980s that a more comprehensive picture of the wide and deep roots of Indus civilization in the larger Sindh and Balochistan region have become apparent. Mehrgarh did not spring out of nowhere but was embedded in a region where fishing, shell collecting, flint mining and other crafts were present and flourishing at different times.
A detailed review of the carnelian beads found in Dholavira, among the most striking of all ancient Indus manufactured goods.
The authors take on the complex question of how Harappan or Indus culture made its presence felt in Gujarat from about the middle of the third millennium through the decline of Indus civilization six or seven hundred years later. How did Indus traditions as expressed in material culture and the manufacture of these objects relate to what we see in Indus cities like Mohenjo-daro and Harappa?
Another look at the "Mother Goddess" interpretation of female figurines from the ancient Indus Valley, in this case those remarkable ones with various elaborate headdresses. Once again, an author, this time in Australia, comes away unimpressed by this simplistic equation.
A convincing if speculative attempt to bring together a variety of insights from kinship theory and the peculiar nature of recently discovered material remains in Gujarat to offer a theory of how these so-called ‘Sorath’ and ‘Sindhi’ Harappan settlements were peopled.
The authors write that "the discovery of a knapped stone assemblage with microlithic backed tools and geometrics represents a groundbreaking point for the prehistory of Punjab. It opens new research perspectives in a promising territory that had never been explored before, where surveys are undoubtedly to be continued in the future because of its great potential."
"Lazurite - the constituent of lapis lazuli that gives the rock its blue color - is a rare mineral in nature," writes Randall Law, and there is likely to have been only one source in the region during ancient times, the Badakhshan mines in Afghanistan.
The relationship between ancient Indus centers - which we know best and consider a hallmark of the civilization - and the vast rural "hinterland" that surrounded them is the subject of this lucid paper.
"Recent discoveries of Indus and Indus related materials at sites in the interior, and a general reassessment of comparable materials throughout Oman, suggest a more complex model of
interaction. . . these artefacts probably reflect the presence of small groups of Indus merchants and craftspeople integrated into local communities and directly involved with important socioeconomic activities."
A must-read paper. Dennys Frenez classifies and nicely illustrates recent finds in the Oman Peninsula connecting it to the Indus civilization in multiple ways.
"The recognition of variation and diversity [in the ancient Indus civilization] has encouraged a gradual, though not universally accepted, shift toward the interpretation that certain categories of Indus material acted as ‘a veneer… overlying diverse local and regional cultural expressions'," write the authors.